Qāʿidah fī Qitāl al-Kuffār - Ibn Taimiya - (113)

declaring them ignorant for having believed it.(1)

The majority, however, maintain that anyone who assumed the ruling to be perpetual without supporting proof was negligent, and his failing comes from within himself.

Thus, those who say that the verse is abrogated by His words, “And kill them wherever you overtake them” (Qur’an 2:191), only mean that the command “And kill them” clarifies the sense of His words, “those who fight you” (2:190), and overrides the notion that fighting is limited to the moment when swords are already clashing. That is a valid interpretation and in no way contradicts what we have stated.

As for those who claim that the phrase “And do not transgress” (2:190) has been abrogated, their view is weak, for transgression is simply injustice,(2) and Allah never permits injustice.

(1) Shaykh al-Islam says in Al-Jawab al-Sahih, 5:147: “Does abrogation (naskh) require that the addressees be expressly informed about the ruling that will be revoked? Muslim scholars hold two opinions. The first maintains that whenever God legislates a ruling He intends to abrogate, He must notify the people of that future abrogation; otherwise they would presume the ruling to be permanent, which would amount to misleading them. The second opinion denies that such notification is a prerequisite.” (2) Shaykh al-Islam states in Al-Zuhd wa-l-Waraʿ wa-l-ʿIbadah, 1:28: “Zulm (injustice) is simply transgression.”

تَجْهِيلِهِمْ بِاعْتِقَادِهِ (١). وَالجُمْهُوْرُ يَقُوْلُونَ: مَنِ اعْتَقَدَ تَأْبِيدَهُ بِغَيرِ دَلِيلٍ كَانَ قَدْ فَرَّطَ، وَأُتِيَ مِنْ جِهَةِ نَفْسِهِ. فَالَّذِينَ قَالُوْا: هَذَا مَنْسُوْخٌ بِقَوْلِهِ: ﴿وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ﴾ قَدْ أَرَادُوْا: أَنَّ قَوْلَهَ: ﴿وَاقْتُلُوهُمْ﴾ بيَّنَ مَعْنَى قَوْلَهُ: ﴿الَّذِينَ يُقَاتِلُونَكُمْ﴾، وَنَسَخَ مَا يُظَنُّ مِنْ أَنَّهَمْ لا يُقَاتَلُونَ إِلَّا حَالَ المُسَايَفَة، وَهَذَا مَعْنَى صَحِيحٌ لا يُنَاقِضُ مَا ذَكَرْنَاهُ. وَأَمَّا قَوْلٌ مَنْ قَالَ: ﴿وَلَا تَعْتَدُوا﴾ مَنْسُوخٌ. فَهَذَا ضَعِيفٌ، فَإِنَّ الاعْتِدَاءَ هُوَ الظُّلْمُ (٢)، وَاللهُ لا يُبِيحُ الظُّلْمَ

(١) قال شيخ الإسلام في الجواب الصحيح (٥/ ١٤٧): (هل من شرط النسخ الإشعار بالمنسوخ، ولنظار المسلمين فيه قولان، أحدهما: أنه لا بد إذا شرع حكما يريد أن ينسخه، فلا بد أن يشعر المخاطبين بأنه سينسخه؛ لئلا يظنوا دوامه فيكون ذلك تجهيلا لهم. والثاني: لا يشترط ذلك). (٢) قال شيخ الإسلام في الزهد والورع والعبادة (١/ ٢٨): (والظلم هو الاعتداء).